Galatians 2

^I “then” = epeita. 16x in NT. From epi (on, upon, what is fitting) + eita (then, next, afterward). This is properly only then. It places emphasis on the previous statement as being necessary for the next statement.
^II “fourteen” = dekatessares. 5x in NT. From deka (ten, -teen) + tessares (four; perhaps figurative for universality). This is fourteen.
^III “years” = etos. This is year, age.

^IV “went up” = anabaino. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (to walk, to go)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
^V “again” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.
^VI “Jerusalem” = Hierosoluma. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.

^VII “Barnabas” = Barnabas. Probably from Aramaic Barnabas (Barnabas); {from bar (son); {Aramaic corresponding to ben (son literal or figurative; also, grandson, subject, nation); from banah (to build or obtain children)} + nabi (prophet, prophecy, speaker; someone inspired)}. This is Barnabas, meaning “son of prophecy” or “representative.” See https://www.abarim-publications.com/Meaning/Barnabas.html#.XsduKmhKhPY
^VIII “Titus” = Titos. 14x in NT. From Latin Titus (Titus, meaning “honorable” or “strong” or “of the giants”). This is Titus or Titius, meaning “honorable” or “strong” or “of the giants.” See https://en.wiktionary.org/wiki/Titus
^IX “taking…along with” = sumparalambano. 4x in NT. From sun (with, together with) + paralambano (to receive, take, acknowledge, associate with. It can also mean to take on an office or to learn); {from para (beside, by, in the presence of) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual)}. This is to talk along, bring with as companion.

^X “revelation” = apokalupsis. 18x in NT. From apokalupto (properly to uncover; revealing something that was hidden or obstructed; particularly refers to revealing the essence of something; to make plain or manifest); {fromapo (from, away from) + kalupto (to cover, hide, conceal; figuratively, to keep hidden or secret) {related to kalube (hut, cabin)}. This is uncovering, unveiling, appearing, manifestation, or revelation. This is where the word “apocalypse” comes from.
^XI “laid before” = anatithemi. 2x in NT. From ana (up, again, back, among, between, anew) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay before, communicate, submit, propound.
^XII “private meeting” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
^XIII “acknowledged leaders” = dokeo. This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”

^XIV “gospel” = euaggelion. From eu (well, good, rightly) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel); {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is literally “the good news,” used for the gospel. This is also where “evangelism” comes from.
^XV “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
^XVI “gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.

^XVII “run” = trecho. To run, make progress, rush. This is running like an athlete in a race. Figuratively, to work quickly towards a goal in a focused way.
^XVIII {untranslated} = pos. Perhaps from posos (how much or how great?) OR perhaps akin to pou (where). This is how, somehow. It can also be used as an exclamation.
^XIX “vain” = kenos. 18x in OT. Properly, this is something that is empty or void. Hence, it is worthless, foolish, ineffective, morally void, pretentious, unreal, or false.
^XX “was” = eimi. This is to be, exist.
^XXI “compelled” = anagkazo. 9x in NT. From anagke (necessity – something that happensaper that requires an immediate response; generally associated with pain or distress.); {from ana (up, again, anew) + agcho (to press tightly, compress)} or {from ana (up, again, anew) + agkale (the arm, particularly one that is bent to carry a load); {from agkos (a bend)}}. This is to urge, compel, or force.

^XXII “be circumcised” = peritemno. 18x in NT. From peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); {from temno (to cut as with a single slice)}. This is to circumcise – literally to cut around.
^XXIII “Greek” = Hellen. From Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is Greek, but was used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage. See https://en.wikipedia.org/wiki/Helen_(given_name)
^XXIV “false brothers” = pseudadelphos. 2x in NT. From pseudes (false, lying, wicked); {from pseudomai (to lie, deceive, falsify)} + adelphos (brother in a literal or figurative sense); {{from a (with, sharing) + delphus (womb)}. This is a false brother – someone who is falsely Christian.
^XXV “secretly brought in” = pareisaktos. Related to “gospel” in v2. 1x in NT. From pareisago (to introduce by stealth, with sneakiness); {from para (from beside, by) + eisago (to bring in, lead in, or introduce in a literal or figurative sense); {from eis (to, into, for, among) + ago (see note XIV above)}}. This is to introduce surreptitiously, smuggle in.

^XXVI “slipped in” = pareiserchomai. 2x in NT. From para (beside, by, in the presence of) + eiserchomai (to come, go). This is to enter secretly, come in alongside.
^XXVII “spy on” = kataskopeo. 1x in NT. From kataskopos (spy, scout); {probably from kataskopeo (to spy, inspect, check out); {from kata (down, against, throughout, among) + skopeo (to look at, take heed, consider, observe, aim at, or spy); {from skopos (a mark or goal like the marker at the end of a race; figuratively, other goals or destinations; also, a watch or sentry); from skeptomai (to peer out, consider, gaze carefully); perhaps related to skapto (to dig or excavate)}}}. This is to spy on, inspect or observe closely.
^XXVIII “freedom” = eleutheria. Related to “slipped in” in v4. 11x in NT. From eleutheros (a free person, at liberty, not a slave; properly, unshackled – figuratively, it is one who has the freedom to choose their destiny. Also, it is one who does not have obligation or liability); probably from erchomai (see note XXVI above). This is liberty or freedom. Particularly, it would be release from slavery. It can also refer to moral freedom.
^XXIX “have” = echo. This is to have, hold, possess.

^XXX “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
^XXXI “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^XXXII “enslave” = katadouloo. 2x in NT. From kata (down, against, throughout, among) + douloo (to enslave, cause something to be subject or bound; focuses on the impact or result of being enslaved; can be literal or figurative); {from doulos (a servant or for a slave, enslaved; someone who belongs to someone else, but could be voluntary to pay off debt or involuntary – captured in war and enslaved; a metaphor for serving Christ); perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited)}. This is to enslave.

^XXXIII “submit to” = eiko + hupotage. Eiko is 1x in NT. This is to yield, give place. Hupotage is 4x in NT. From hupotasso (to place under; to subject, submit, obey, or subordinate); {from hupo (by, under, about, under one’s authority) + tasso (to arrange, appoint, determine)}. This is submission, obedience, or control.
^XXXIV “moment” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XXXV “truth” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.
^XXXVI “always remain” = diameno. 5x in NT. From dia (through, because of, across, thoroughly) + meno (to stay, abide, wait, endure). This is to remain or continue.

^XXXVII “what” = hopoios. Related to {untranslated} in v2. 5x in NT. From hos (who, which, this, some) + poios (what sort, any, which); {from the same as posos (see note XVIII above)}. This is of what sort or quality or manner.
^XXXVIII “actually” = pote. Related to {untranslated} in v2 & “what” in v6. From the same as posos (see note XVIII above) + te (and, both) OR from the same as pou (somewhere, anywhere) + te (and, both). This is once, ever, at length, in the past.
^XXXIX “makes…difference” = diaphero. 13x in NT. From dia (through, because of, across, thoroughly) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to carry through as in all the way to the end. It is differing or fully distinguishing – separating by comparison. Literally, it means transport – figuratively it can mean report or surpass.

^XL “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XLI “shows” = lambano. Related to “taking…along with” in v1. See note IX above.
^XLII “partiality” = prosopon…anthropos. Prosopon is from pros (at, towards, with) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is the face, surface, or front. It can imply presence more generally. Anthropos is related to “partiality” in v6. Probably from aner (man, male, husband) + ops (see above). This is human, humankind. Used for all genders.
^XLIII “contributed” = prosanatithemi. Related to “laid before” in v2. 2x in NT– both in Galatians. From pros (at, to, toward, with) + anatithemi (to set up or fort, communicate, submit, declare); {from ana (up, again, back, among, anew) + tithemi (see note XI  above)}. This is to confer, contribute, impart.

^XLIV “on the contrary” = tounantion. 3x in NT. From ho (the) + enantion (in the presence of); {from enantios (opposite; figuratively, an adversary); {from en (in, on, at, by, with) + antios (set against)} OR from enanti (before); {from en (in, on, at, by, with) + anti (opposite, instead of, against)}}. This is instead, on the contrary.
^XLV “saw” = horao. Related to “partiality” and {untranslated} in v6. See note XLII above.
^XLVI “entrusted” = peitho. This is to have confidence, to urge, be persuaded, agree, assure, believe, have confidence, trust. It is the root from which the Greek word for faith is drawn (pistis).

^XLVII “uncircumcised” = akrobustia. Perhaps from akron (end, tip, top, extreme); {related to akantha (thorn bush, thorn); from ake (point, edge)} + posthe (penis). This is foreskin – so, someone who is not circumcised or a Gentile.
^XLVIII “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
^XLIX “circumcised” = peritome. Related to “be circumcised” in v3. From peritemno (see note XXII above). This is properly, cut around, referring to the way that foreskin is removed and so this is to circumcise. It can be used or the rite or the people who are circumcised – in a literal or figurative sense.

^L “worked” = energeo. From energes (active, effective, operative, energized, powerful); {from en (in, at, by, with, among) + ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}}. This is to be at work, accomplish, be mighty or effectual. This is where “energy” comes from.
^LI “apostle” = apostole. 4x in NT. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is commission or the responsibilities of an apostle.
^LII “James” = Iakob. From Hebrew Yaaqob (Jacob); from the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is James, meaning heel grabber or usurper.
^LIII “Cephas” = Kephas. 9x in NT. From Aramaic kepha (stone or rock). This is Cephas, the Aramaic translation of Peter’s name.

^LIV “John” = Ioannes. Related to “Jesus” in v4. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note XXXI above) + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”
^LV “acknowledged” = dokeo. Same as “acknowledged leaders” in v2. See note XIII above.
^LVI “pillars” = stulos. Related to “apostle” in v8. 4x in NT– all used figuratively. Perhaps from stuo (to stiffen); maybe akin to histemi (see note LI above). This is pillar or column. Figuratively, it can mean a support like a pillar of the church.

^LVII “recognized” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^LVIII “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
^LIX “given” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.

^LX “right hand” = dexios. Perhaps from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is right, right side, or the right hand.
^LXI “fellowship” = koinonia. 19x in NT. From koinonos (partner, companion, partaker, sharer); From koinos (common, shared, unclean, ritually profane); probably from sun (with, together with). This issharing in common so it is fellowship, participation, communion, and aid that comes from the community.
^LXII “only” = monon. Related to “always remain” in v5. From monos (alone, single, remaining, mere, desolate); from meno (see note XXXVI above). This is merely, only, simply, sole. It can also imply alone.

^LXIII “remember” = mnemoneuo. Related to “always remain” in v5 & “only” in v10. From mnemon (mindful) OR from mneme (memory or mention); {from mnaomai (to remember; by implication give reward or consequence) or mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); or from meno (see note XXXVI above) or from massaomai (to chew, gnaw); from masso (to knead, squeeze)}. This is to remember, recollect. It does not necessarily imply remembering something that you forgot – it could be simply calling something to mind. It can mean to punish or rehearse.
^LXIV “poor” = ptochos. From ptosso (to crouch or cower as a beggar does). This is poor or destitute – someone who is extremely poor and bowed down because of a long struggle under poverty. Properly, it means bent over so figuratively it is someone who is deeply destitute and lacking tangible resources. This is a beggar – as extremely opposite a wealthy person as possible.
^LXV “was eager” = spoudazo. 11x in NT. From spoude (haste, diligence, earnestness, effort; being swift to demonstrate one’s enthusiasm; doing what one is told right away and with full effort); from speudo (to hurry, urge on, await); probably from pous (foot in a figurative or literal sense). This is hurrying with eagerness or zeal. It is doing everything you can, diligently and quickly, fervently.
^LXVI “do” = poieo. This is to make, do, act, construct, abide, or cause.

^LXVII “came” = erchomai. Related to “slipped in” and “freedom” in v4. See note XXVI above.
^LXVIII “Antioch” = Antiocheia. Related to “have” in v4. 18x in NT. From Antiochos (Antiochus, a proper name common to kings of Syria); {perhaps from anti (opposite, instead of, against) + echo (see note XXIX above)}. This is Antioch or Antiochia, two cities in the Bible have this name. It means “resistant” or “set against.” See https://en.wiktionary.org/wiki/%E1%BC%88%CE%BD%CF%84%CE%AF%CE%BF%CF%87%CE%BF%CF%82#Ancient_Greek
^LXIX “opposed” = anthistemi. Related to “apostle” in v8 & “pillars” in v9. 14x in NT. From anti (opposite, instead of, against) + histemi (see note LI above). This is to stand against, to take an entirely opposite stance, resist, oppose, or withstand. Figuratively, it is publicly holding your ground. It has its roots as a military term for resisting one’s enemy.

^LXX “face” = prosopon. Same as “partiality” in v6. See note XLI above.
^LXXI “stood” = eimi. Same as “was” in v3. See note XIX above.
^LXXII “self-condemned” = kataginosko. Related to “recognized” in v9. 3x in NT. From kata (down, against, throughout, among) + ginosko (see note LVII above). This is to blame, find fault, or condemn. It is a arriving at a guilty verdict based on personal knowledge of the facts.
^LXXIII “eat with” = sunesthio. 5x in NT. From sun (with, together with) + esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is to eat with.

^LXXIV “drew back” = hupostello. Related to “apostle” in v8 & “pillars” in v9 & “opposed” in v11. 4x in NT. From hupo (by, under, about) + stello (see note LI above). This is to draw in, withdraw, conceal, shrink, go back, cower, reserve.
^LXXV “kept…separate” = aphorizo. 10x in NT. From apo (from, away from) + horizo (to determine, set boundaries, appoint, designate, pre-determined; literally, this is setting horizons); {from the same as horion (boundary, territory); from horos (limit, boundary)}. This is to set off by a boundary – to divide, separate, exclude. It can also mean ostracize or keep aloof.
^LXXVI “for fear of” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.

^LXXVII “other” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^LXXVIII “Jews” = Ioudaios. From Ioudas (Judah, Judas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.
^LXXIX “joined…hypocrisy” = sunupokrinomai. 1x in NT. From sun (with, together with) + hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging)}. This is to join a hypocrisy or act hypocritically together with another.

^LXXX “led astray” = sunapago. Related to “gospel” in v2 & “secretly brought in” in v4. 3x in NT. From sun (with, together with) + apago (to lead away, carry, bring; figuratively be seduced or led astray, put to death); {from apo (from, away from) + ago (see note XIV above)}. This is literally to lead away with so it can mean to carry away or carry along. Figuratively, it can mean to associate with, seduce, or yield.
^LXXXI “hypocrisy” = hupokrisis. Related to “joined…hypocrisy” in v13. 6x in NT. From hupokrinomai (see note LXXIX above). This is answer, play-acting, or hypocrisy. It is one who acts beneath a mask, i.e. lies or is a hypocrite.
^LXXXII “acting consistently” = orthopodeo. 1x in NT. From orthos (straight, direct, morally upright); {from oros (mountain, hill); probably from oro (to rise); from airo (to raise, take up, lift, remove)} + pous (foot, whether literal or figurative). This his literally, “straight-footed.” Figuratively, it means to go in an upright or straight course.

^LXXXIII “said” = eiron. This is to speak say, answer, command.
^LXXXIV “all” = pas.  This is all, every.
^LXXXV {untranslated} = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.
^LXXXVI “live” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LXXXVII “like a gentile” = ethnikos. Related to “gentiles” in v2. 1x in NT. From ethnikos (ethnic, national, foreign, or referring to a gentile); from ethnos (people who are united by having similar customs or culture; a tribe, race, nation, or Gentiles in general); probably from etho (custom, culture). This is like gentiles or living as non-Jews do.
^LXXXVIII “like a Jew” = Ioudaikos. Related to “Jews” in v13. 1x in NT. From Ioudaikos (Jewish, Judean); from Ioudaios (see note LXXVIII above). This is like Jews.
^LXXXIX “like Jews” = Ioudaizo. Related to “Jews” in v13 & “like a Jew” in v14. 1x in NT. From Ioudaios (see note LXXVIII above). This is to live like a Judean, a Jew.

^XC “by birth” = phusis. 14x in NT. From phuo (to produce, spring up, grow, germinate; perhaps originally meaning puff or blow). This is inherent nature, origin, species, growth, descent, natural disposition, condition. It shares a root with the word “physical.”
^XCI “sinners” = hamartolos. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.
^XCII “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^XCIII “person” = anthropos. Same as “partiality” in v6. See note XLI above.

^XCIV “justified” = dikaioo. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is to be righteous, plead the cause of, justify, acquit. Properly, it is being approved, particularly carrying the weight of a legal judgment. It is upright, render just, or innocent.
^XCV “works” = ergon. Related to “worked” in v8. See note L above.
^XCVI “law” = nomos. From nemo (to parcel out). Literally, this is that which is assigned. It can be usage, custom, or law. This word can be used for human or divine law. It can be used specifically for the law of Moses or as a name for the Torah (the first five books of the Bible). Sometimes it is used for scripture as a whole, used of the Gospel, or of any theology. It is also used for the “tradition of the elders,” which would be the oral Torah – the tradition of the laws plus their interpretations as they were passed down over time. We must carefully consider which meaning of “law” is meant when we interpret passages the word is found in.

^XCVII “faith” = pistis. Related to “entrusted” in v7. From peitho (see note XLVI above). This is less about knowing, believing, and repeating a list of doctrines then it is about trusting God. Faith means listening to God and seeking to live a holy life even (and especially) when we don’t understand how everything works or fits together. Faith is about being faithful (trusting and doing) rather than being all knowing.
^XCVIII “come to believe” = peitho. Same as “entrusted” in v7. See note XLV above.
^XCIX “one” = pas + sarx. Literally, “all flesh.” Pas is the same as “all” in v14. See note LXXXIII above. Sarx may be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).

^C “effort” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
^CI “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
^CII “then” = ara. Related to “acted consistently” in v14. Perhaps similar to aro (to join) OR from airo (see note LXXXII above). This is therefore, perhaps, so, truly.

^CIII “servant” = diakonos. Perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight)}. This is a servant, minister, waiter, or attendant. It is used for a person who performs a service, including religious service. This is the root of the word “deacon.”
^CIV “sin” = hamartia. Related to “sinners” in v15. From hamartano (see note XCI above). Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
^CV “certainly not” = me + ginomai. Literally, “may it not be.” Ginomai is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.

^CVI “build up” = oikodomeo. From oikos (house – the building, the household, the family, descendants; the temple) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
^CVII “tore down” = kataluo. 17x in NT. From kata (down, against, throughout, among) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). Literally, this means thoroughly loosening. It can mean unharnessing or unyoking animals and so to lodge somewhere for a night. It can also mean to disintegrate or demolish in a literal or figurative sense. So, it can be destroy, overthrow, abolish, or tear down.
^CVIII “demonstrate” = sunistemi. Related to “apostle” in v8 & “pillars” in v9 & “opposed” in v11 & “drew back” in v12. 16x in NT. From sun (with, together with) + histemi (see note LI above). This is to establish, exhibit, demonstrate, stand together, prove.
^CIX “transgressor” = parabates. Related to “went up” in v1. 5x in NT. From parabaino (literally to go past; to violate, break, or transgress; intentionally stepping across a boundary that one is aware of; to turn aside or depart); {from para (beside, by, in the presence of) + the same as basis (step, hence foot; a pace); {from baino (see note IV above)}}. This is transgressor – someone who intentionally crosses the line.

^CX “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.
^CXI “crucified with” = sustauroo. Related to “apostle” in v8 & “pillars” in v9 & “opposed” in v11 & “drew back” in v12 & “demonstrate” in v18. 5x in NT. From sun (with, together with) + stauroo (to attach someone to a cross or fencing with stakes; figuratively, to destroy, mortify, or subdue passions/selfishness); {from stauros (upright stake, cross; literally the horizontal beam of a Roman cross, generally carried by the one convicted to die); from the same as histemi (see note LI above)}. This is to crucify with in a literal or figurative sense.
^CXII “no longer” = ouketi. Related to “years” in v1. From ou (not, no, neither, nothing) + eti (still, even, in addition); perhaps related to etos (see note III above). This is no longer, further, then.
^CXIII “now” = nun. This can mean simply now, at the present moment, or immediately. It can also mean now as the logical consequence of what has come before.

^CXIV “flesh” = sarx. Same as “one” in v16. See note XCVIII above.
^CXV “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^CXVI “loved” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^CXVII “gave” = paradidomi. Related to “given” in v9. From para (from beside, by) + didomi (see note LIX above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.

^CXVIII “nullify” = atheteo. Related to “laid before” in v2 & “contributed” in v6. 16x in NT. From athetos (not having position or place); {from a (not) + tithemi (see note XI above)}. This is setting something aside, ignoring or nullifying it, refusing or rejecting. It can also mean to annul or cancel out the effect of something. Literally, this is to un-place. It can also be rejecting something, despising it, or considering something invalid.
^CXIX “righteousness” = dikaiosune. Related to “justified” in v16. From dikaios (see note XCIV above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^CXX “for nothing” = dorean. Related to “given” in v9 & “gave” in v20. 9x in NT. From dorea (a free gift given voluntarily and not received by merit or entitlement; emphasizes the benevolence of the giver); from doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (see note LIX above). This is freely, without purpose, a free gift, unearned not for merit or obligation. It is freely in a literal or figurative sense.